User blog:Ugra Murda Kurma/Full Incarnations Of Vishnu
Vaishnavism (Vaisnava dharma) is one of the major branches of Hinduism along with Shaivism, Smartism, and Shaktism. It is focused on the veneration of Vishnu. Vaishnavites, or the followers of the Vishnu, lead a way of life promoting monotheism, which gives importance to Vishnu and his ten avatars. Followers worship Vishnu, the Supreme Lord and preserver of the Hindu Trimurti ('three images', the Trinity), and his ten avatars, including Rama and Krishna. The adherents of this sect are generally non-ascetic, monastic and devoted to meditative practice and ecstatic chanting.[1][2][3] They are deeply devotional. Their religion is rich in saints, temples and scriptures.[4] Its beliefs and practices, especially the concepts of Bhakti and Bhakti Yoga, are based largely on the Upanishads, and associated with the Vedas and Puranic texts such as the Bhagavad Gita, and the Padma Purana, Vishnu Purana and''Bhagavata Purana.[5][6][7][8] Principal historic branchesEdit Bhagavatism, early Ramaism and Krishnaism, merged in historical Vishnuism,[9] a tradition of Historical Vedic religion, distinguished from other traditions by its primary worship of Vishnu.[10] Vaishnavism, is historically the first structured Vaishnava religion as "Vishnuism, in a word, is the only cultivated native sectarian native religion of India."[11] Although it is usual to speak of Vishnu as the source of the Avatar, this is only one of the names by which the god of Vaishnavism is known. The other names include Narayana, Vasudeva, Rama and Krishna; each the name of a divine figure with attributed supremacy, which each associated tradition of Vaishnavism believes to be distinct.[12] For example, in the Krishnaism branch of Vaishnavism,[13] such as the Gaudiya Vaishnava, Nimbarka and Vallabhacharya traditions, devotees worship Krishna as the One Supreme form of God, and source of all avatars, Svayam Bhagavan, in contrast to the belief of the devotees of the Sri Sampradaya.[14] Principal beliefsEdit Supreme God The principal belief of Vishnu-centered sects is the identification of Vishnu or Narayana as the one supreme God. This belief contrasts with the Krishna-centered traditions, such as Nimbaraka and Vallabha, in which Krishna is considered as the Supreme Lord Vishnu. The belief in the supremacy of Vishnu is based upon the many Avatars (incarnations) of Vishnu listed in the Puranic texts, which differs from other Hindu deities such as Ganesha, Surya or Durga. According to many Vaishnavites, the latter are instead classified as demi-gods or devas. Initiation Vaishnavas although follow a process of initiation (diksha), given by a guru, under whom they are trained to understand Vaishnava practices gives more importance to the acceptance of the Supremacy of Lord Vishnu by men and women. At the time of initiation, the disciple is traditionally given a specific mantra, which the disciple will repeat, either out loud or within the mind, as an act of worship to Vishnu or one of his avatars. The practice of repetitive prayer is known as japa. The system of receiving initiation and training from a guru is based on injunctions throughout the scriptures held as sacred within the Vaishnava traditions but is not mandatory: :"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth."(Bhagavad Gita)[15] :"One who is initiated into the Vaishnava mantra and who is devoted to worshiping Lord Vishnu is a Vaishnava. One who is devoid of these practices is not a Vaishnava."(Padma Purana)[16] The scriptures specific to the Gaudiya Vaishnava group also state that one who performs an act of worship as simple as chanting the name of Vishnu or Krishna can be considered a Vaishnava by practice: :"Who chants the holy name of Krishna just once may be considered a Vaishnava. Such a person is worship-able and is the topmost human being."(Chaitanya Charitamrita)[17] Attitude toward scriptures Vaishnava traditions refer to the writings of previous acharyas in their respective lineage or ''sampradya (see below) as authoritative interpretations of scripture.[18] While many schools like Smartism and Advaitism encourage interpretation ofscriptures philosophically and metaphorically and not too literally,[citation needed] Vaishnavism stresses the literal meaning (mukhya vṛitti) as primary and indirect meaning (gauṇa vṛitti) as secondary: sākṣhād upadesas tu shrutih - "The instructions of the shruti-shāstra should be accepted literally, without fanciful or allegorical interpretations."[18][19] Vaishnava sampradayasEdit http://en.m.wikipedia.org/wiki/File:Iyengar_Vedic_students_1909.JPGVaishnavite Brahmin students at a theological seminary in Tanjore. Source:The National Geographic Magazine, Nov 1909 Within Vaishnavism there are four main disciplic lineages (sampradayas),[20] each exemplified by a specific Vedic personality. The four sampradayas follow subtly different philosophical systems regarding the relationship between the soul (jiva) and God (Vishnuor Krishna), although the majority of other core beliefs are identical.[5][21][18][22] ;Sri Sampradaya which is the Sampradaya of Lakshmi :Philosophy: Vishishtadvaita ("Qualified Monoism"), espoused by Chidachida VisishtamRamanujacharya :See Sri Vaishnavism, Vaikhanasa, Ramanandi Sect, Swaminarayan. ;Brahma sampradaya :Philosophies: Dvaita ("dualism"), espoused by Madhvacharya, and Achintya Bheda Abheda (literally "inconceivable difference and non-difference"). ;Rudra sampradaya :Philosophy: Shuddhadvaita ("pure nondualism"), espoused by Vishnuswami and Vallabhacharya. ;Kumara-sampradaya :Philosophy: Dvaitadvaita ("duality in unity"), espoused by Nimbarka.[23] Vaishnavism in South India Broadly, Vaishnavas in South India can be classified as Brahmins and non-Brahmins. Among the Brahmins the main groups are: #The Iyengars, who follow the Sri Vaishnava Vishistadvaita philosophy of Asuri Ramanujacharya. The Iyengars are further divided into the Vadakalai-i.e. the northern school, and Thenkalai or southern school. Both these sects adhere to thePañcaratra agama, in temples. These two sects evolved about 200 years after Ramanuja and differ on 18 points of doctrine. The founder of the Vadagalai sect is Swami Vedanta Desika, and the Tengalai sect is Manavala Mamuni.[24] But both schools have a common Guru Parampara prior to the division. The Sri Vaishnavas use both the Sanskrit veda as well as the Tamil divyaprabandham in temple worship. #The Madhvas, who follow the Sadvaishnava Dvaita philosophy of Madhvacharya. #The Vaikhanasas, who are primarily an ancient community of temple priests, who use the Vaikhanasa Agama in temple worship. They use Sanskrit exclusively in temple worship. Among the non-Brahmins, sections of various communities like the Chettiars and Mudaliars (Thuluva Vellalars)in Tamil Nadu, Namadhari in Karnataka and sections of the Komati Caste, Kammas, Padmashalis, Reddys, Rajus and Haridasus in Andhra Pradesh, Velamas in Telangana state and so on in other states are known as Vaishnavites. Some groups tend to be vegetarians like the Brahmins. In temple worship, a Vaikhanasa temple (like Tirumala), a Madhva temple (like Udupi), a Tengalai temple (like Melukote) and a Vadagalai temple (like Thiruvallur) all have distinctly different rituals and customs with priests of that particular denomination who perform the worship. However all temples are popularly visited by all Vaishnavas as lay worshippers, as also members of various other denominations. In Kerala, some communities call themselves Vaishnavas, especially the pisharodies and Gauda Saraswatha Brahmins and Embranthiries who settled in Kerala at a later phase of Brahmin Settlement. The Sagara Brahmins in and around Thiruvalla Sree Vallabha Vishnu Temple are also referred to as Vaisnavas accepting the Supremacy of Lord Vishnu. Other branches and sects Vaishnava Saint Kabir:[25] On my tongue Vishnu, in my eyes Narayana, in my heart dwells Govinda. —Adi Granth, IV.XXV.I*Charan Dasi, founded by Charan Das a Dhusar of Dehra *Lalpanthi Sampradaya or Lal Dasi sect, founded by Laldas a Meo of Dhaoli Dub *Madhwachari sect *Mahapuruxiya Dharma, espoused by Sankardeva *Mohan Panth *Nimbhawat sect *Pranami sect *The Ramanandi movement, begun by Ramananda *Ramawat sect *Vaisnava-Sahajiya, a tantric school Tilaka styles Vaishnavas mark their foreheads with tilaka, either as a daily ritual, or on special occasions. The different Vaishnava sampradayas each have their own distinctive style of tilaka, which depicts the siddhanta of their particular lineage. The general tilaka pattern is of a parabolic shape resembling the letter U or two or more connected vertical lines on and another optional line on the nose resembling the letter Y, which usually represents the foot of Vishnu.[26][27] HistoryEdit Main article: Historical Vishnuism Vaishnavism is the largest denomination of Hinduism,with almost 350 million followers.[28] The worship of Vishnu was already well developed in the period of the Itihasas.[29] Hopkins says "Vishnuism, in a word, is the only cultivated native sectarian religion of India."[11] Vaishnavism is expounded in a part of the Mahabharata known as the Bhagavad Gita, which contains a dialogue between Krishna and Arjuna. In this dialogue, Krishna plays the role of Arjuna's charioteer. Many of the ancient kings, beginning with Chandragupta II (Vikramaditya) (375-413 CE) were known as Parama Bhagavatas, or Bhagavata Vaishnavas.[30] Vaishnavism flourished in predominantly Shaivite South India during the seventh to tenth centuries CE, and is still commonplace, especially in Tamil Nadu, as a result of the twelve Alvars, saints who spread the sect to the common people with their devotional hymns. The temples which the Alvars visited or founded are now known as Divya Desams. Their poems in praise of Vishnu and Krishna in Tamil language are collectively known as Naalayira (Divya Prabandha).[31][32] In later years Vaishnava practices increased in popularity due to the influence of sages like Ramanujacharya, Madhvacharya,Nimbarkacharya, Vallabhacharya, Vedanta Desika, Manavala Mamunigal, Surdas, Tulsidas, eknath, Tyagaraja, and many others.[33][34][35][36] http://en.m.wikipedia.org/wiki/File:Radhakrishna_manor.JPGKrishna murti (left) with Radha In his The Religions of India, Edward Washburn Hopkins presents an accepted distinction as to the assumption that Vishnuism is associated with Vedic brahmanism, and was part of brahmanism. Krishnaism was adopted much later, and it is for this reason, amongst others, that despite its modern iniquities Shiva has appealed more to the brahmans than Krishna. It's only later that Vishnuism merged with Krishnaism.[37] thus,today,vashnavism is by far the most popluar sect of hinduism,having more followers than shaivism and shaktaism combined.[citation needed] Large Vaishnava communities now exist throughout India, and particularly in Western Indian states, such as western Madhya Pradesh, Rajasthan Maharashtra and Gujarat. Important sites of pilgrimage for Vaishnavs include: Guruvayur Temple, Sri Rangam, Vrindavan,Mathura, Ayodhya, Tirupati, Pandharpur (Vitthal), Puri (Jaggannath), Mayapur, Nathdwara andDwarka.[38][39] Since the 1900s Vaishnavism has spread from within India and is now practiced in many places around the globe, includingAmerica, Europe, Africa, Russia and South America. This is largely due to the growth of the ISKCON movement, founded byA.C. Bhaktivedanta Swami Prabhupada in 1966.[40][41][42] Puranic epicsEdit See also: Bhagavata Purana, Ramayana and Mahabharata Two great Indian epics, the Ramayana and the Mahabharata, form an important part of Vaishnava philosophy, theology, and culture. The Ramayana describes the story of Rama, an avatara of Vishnu, and is taken as a history of the 'ideal king', based on the principles of dharma, morality and ethics. Rama's wife Sita, his brother Lakshman, with his devotee and follower Hanuman all play key roles within the Vaishnava tradition as examples of Vaishnava etiquette and behaviour. Ravana, the evil king and villain of the epic, plays the opposite role of how not to behave. The Mahabharata is centered around Krishna and details the story of a dynastic war between two families of cousins, with Krishna and the Pandavas, five brothers, playing pivotal roles in the drama. The philosophical highlight of the work is the chapter covering a conversation between Arjuna and Krishna prior to the final battle, individually known as the Bhagavad Gita. The Bhagavad Gita, though influential in most philosophies of Hinduism, is of particular importance to Vaishnavas because it is believed to be an accurate record of the very words spoken by Krishna himself. Both works are often re-enacted in part as dramas by followers of Vaishnavism, especially on festival days concerning each of the specific avatars. The Bhagavad Gita is widely studied as a theological textbook and is rendered in numerous English translations and world languages. Academic studyEdit Vaishnava theology has been a subject of study and debate for many devotees, philosophers and scholars within India for centuries. In recent decades this study has also been pursued in a number of academic institutions in Europe, such as theOxford Centre for Hindu Studies, Bhaktivedanta College, and Syanandura Vaishnava Sabha, a moderate and progressive Vaishnava body headed by Gautham Padmanabhan in Trivandrum which intends to bring about a single and precise book called Hari-grantha to include all Vaishnava philosophies. The Christian pagan Vishnu Dasavatara #Matsya, the fish #Kurma, the tortoise #Varaha, the boar #Narasimha, the Man-Lion (Nara = man, simha = lion) #Vamana, the Dwarf #Parashurama, Rama with the axe #Rama, Sri Ramachandra, the king of Ayodhya and the hero of the epic Ramayana #Krishna, a hero of the epic Mahabharata and the creator of the Bhagavad Gita (Lord's Song). #Buddha, the founder of Buddhism #Kalki who is expected to appear at the end of Kali Yuga, the time period in which we currently exist. Krishna is often associated with His beloved Radha, and hence also known as Radha Krishna. Krishna was also manifested as Lord Jagannatha. People of Eastern India consider Chaitanya Mahaprabhu to be his re-incarnation. Krishna is the chief deity of the Iskcon Hare Krishna and other sects. Venkateswara (IAST: Veṅkaṭēśvara), also known as Śrinivasā, Bālāji, Veṅkaṭā, and Veṅkaṭācalapati, is a form of the Hindu god Vishnu. Venkateswara's most prominent shrine is the Tirumala Venkateswara Temple located in Tirupathi,Andhra Pradesh in Southern India. Vishnu (/ˈvɪʃnuː/; Sanskrit: विष्णु) is a Hindu god, the Supreme God ofVaishnavism (one of the three principal denominations of Hinduism) and one of the three supreme deities (Trimurti) of Hinduism.[1] He is also known as Narayana and Hari. As one of the five primary forms of God in theSmarta tradition,[1] he is conceived as "the Preserver or the Protector"[2]within the Trimurti, the Hindu Trinity of the divinity. In Hindu sacred texts, Vishnu is usually described as having dark complexion of water-filled clouds and as having four arms, so he is very important. He is depicted as a blue being, holding a padma (lotus flower) in the lower left hand, the Kaumodaki gada (mace) in the lower right hand, thePanchajanya shankha (conch) in the upper left hand and the discus weapon Sudarshana Chakra in the upper right hand. Sanskrit Hari (Devanagari: हरि) is in origin a colour term for yellowish hues, including yellow, golden, yellowish-brown or reddish brown, fallow or khaki, pale yellow, greenish or green-yellow It has important symbolism in the Rigveda and hence inHinduism; in Rigvedic symbolism, it unites the colours of Soma, the Sun, and bay horses under a single term.[1] The word Hari is widely used in later Sanskrit and Prakrit literature, Hindu, Buddhist, Jain and Sikh religions. It appears as 650th name of Vishnu in the Vishnu sahasranama of the Mahabharata and hence rose to special importance in HinduVaishnavism. Narayana (Sanskrit: नारायण IAST: Nārāyaṇa) is the Vedic[citation needed] Supreme God[1][2](including his different avatars) in Hinduism, venerated as the Supreme Being inVaishnavism. He is also known as Vishnu and Hari and is venerated as Purushottama or Supreme Purusha in Hindu sacred texts such as the Bhagavad Gita,[3] the Vedas and thePuranas. Narayana is the name of God in his infinite all pervading form. He is the Supreme Purushaof Purusha Sukta. The Puranas present a seemingly divergent, but accurate description of Narayana (as an Enlightened Supreme Being). The fifth verse of the Narayana Sukta, a hymn in Yajurveda, states that Narayana pervades whatever is seen or heard in this universe from inside and outside alike. Another important translation of Narayana is The One who rests on Water. The waters are called narah, for the waters are, indeed, produced by Nara-Narayana (the first Being); as they were his first residence ayana, he is called Narayana.[4] In Sanskrit, "Nara" can also refer to all human beings or living entities (Jivas). Therefore, another meaning of Narayana is Resting place for all living entities. The close association of Narayana with water explains the frequent depiction of Narayana in Hindu art as standing or sitting on an ocean. In Hindu sacred texts like Vedas, Puranas etc., Narayana is described as having the divine blue colour of water-filled clouds, four-armed, holding a Padma (lotus flower), mace Kaumodaki, Panchajanya shankha (conch) and a discus weaponSudarshana Chakra. Narayana is also described in the Bhagavad Gita as having a 'Universal Form' (Vishvarupa)Vishvarupawhich is beyond the ordinary limits of human perception or imagination.[5] Bhagavata Purana declares Narayana as Para Brahman Supreme Lord who creates unlimited universes and enters each one of them as Lord of Universe.[6] Narayana engages in creation of 14 worlds within the universe as Brahma when he deliberately accepts rajas guna. Narayana himself sustains, maintains and preserves the universe as Vishnu when he accepts sattva guna and annihilates the universe at the end of maha-kalpa as Shiva or Rudra when he accepts tamasguna.[7][8][9] According to this reference, the holy Trimurti is non-different from Narayana. Narayana is also venerated as Mukunda[10] which means God who is giver of mukti or Moksha or liberation from cycle of births and deaths in the material world. Narayana's eternal and supreme abode beyond the material universe is Vaikuntha which is a realm of bliss and happiness. It is also known as Paramdhama, which means final or highest place for liberated souls, where they enjoy bliss and happiness for eternity in the company of supreme lord. Vaikuntha is situated beyond the material universe and hence, cannot be perceived or measured by material science or logic.[11] Sometimes, Ksheera Sagara where Narayana or Vishnu rests onAnanta Shesha is also perceived as local Vaikuntha with in the material universe. In the Mahabharata, Krishna is often referred to as Narayana and Arjuna as Nara.[12] The epic identifies them both in plural 'Krishnas', or as part incarnations of the earlier incarnations of Vishnu, recalling their mystical identity as Nara-Narayana.[13] "Purushottama" (Sanskrit: पुरुषोत्तम from पुरुष, purusha "spirit" or "male" and उत्तम, uttama, "highest") means "SupremePurusha", "Supreme Being", "Supreme God", "One who is the Supreme Purusha beyond the Kshara (Destroyable i.e. Prakṛti) and Akshara (Undestroyable i.e. Atman)". Purushottama is also one of the names of Lord Vishnu and appears as 24th name of Lord Vishnu in Vishnu Sahasranama of Mahabharata. According to the Bhagavad Gita, Purushottam is explained as above and beyond kshar and akshar purushas or as an omnipotent cosmic being. The Purushottama was explained by the Integral philosopher Haridas Chaudhuri (1913–1975) as representing that ineffable phenomenon which lies even beyond the undifferentiated Godhead. Lord Rama as an avatara of Lord Vishnu is called Maryada Purushottama where as Lord Krishnaas an avatara of Lord Vishnu is known as Leela or Purn Purushottama. Vishvarupa ("universal form", "Omni-form"), coming from the Sanskrit word Vishva or Vishnu's holy name and Shiva's holy name both together, also known popularly as Vishvarupa Darshan, Vishwaroopa and Virata rupa, is an iconographical form and theophany of the Hindu god Vishnu or hisavatar Krishna. The direct revelation by the One without a Second, Master-Lord of the Universe. Though there are multiple Vishvarupa theophanies, the most celebrated is in the Bhagavad Gita, "the Song of God", given by Krishna in the epic Mahabharata, which was told to Pandava Prince Arjuna on the battlefield of Kurukshetra in the war in the Mahabharata between the Pandavas and Kauravas. Vishvarupa is considered the supreme form of Vishnu, where the whole universe is described as contained in him and originating from him, all forms of life and the four varnas(castes)of the humans which he created for the welfare of humanity, the brahmins are born from the virata rupa's head, and kshatriyas from the chest, vysyas from the thighs and shudras are born from the virata rupa's feet. Nara-Narayana (Sanskrit: नर-नारायण; nara-nārāyaṇa) is a Hindu deity pair. Nara-Narayana is the twin-brother avatar of the god Vishnu on earth, working for the preservation of dharma or righteousness. In the concept of Nara-Narayana, the human soul Nara is the eternal companion of the Divine Narayana. The Hindu epic Mahabharata identifies the god Krishna (an avatar of Vishnu) with Narayana and Arjuna - the chief hero of the epic - with Nara. The legend of Nara-Narayana is also told in the scripture Bhagavata Purana. Hindus believe that the pair dwells at Badrinath, where their most important temple stands. The Nara-Narayana pair is frequently worshipped in temples of theSwaminarayan Faith. The followers of the sect believe that their founderSwaminarayan is an incarnation of Narayana. Panchajanya is the Shankha conch of the Hindu god Vishnu. Krishna, the avatar of Vishnu, is described possessing a shankha called Panchajanya, one of his four attributes together with the mace Kaumodaki, the disc-like weapon Sudarshana Chakra and a lotus flower. The conch was used during the Kurukshetra War. Panchajanya or Shankhasur was an evil sea demon who lived in a colossal conch shell in the deepest depths of the Prabhasa ocean or was a demon in the form of a conch shell. He kidnapped the son of Sandipani, the guru of Shri Krishna, Balarama and Sudama, and imprisoned him in the conch shell. Upon completion of their studies, Krishna, Balarama, and Sudama persuaded the teacher to ask for the preceptor’s dakshina (fees) of his liking. Sandipani asked for, as his dakshina, the restoration of his child. Krishna became enraged when he heard about the kidnap and plunged into the sea to rescue the son of Sandipani. Krishna successfully slew Shankhasur and took the conch shell for himself. He then named the conch shell after the Demon. Whenever Krishna blows from the shell it foreshadows the death of his next opponent. Padma is a major river in Bangladesh. It is the main distributary of theGanges, flowing generally southeast for 120 kilometres (75 mi) to its confluence with the Meghna River near the Bay of Bengal.[1] The city ofRajshahi is situated on the banks of the river.[2] Kaumodaki is the gada (mace) of the Hindu god Vishnu. Vishnu is often depicted holding the Kaumodaki in one of his four hands; the other attributes are the chakra, the conch and the lotus. The gada is also found in iconography of some of Vishnu's avatars. The name "Kaumodaki" first appears in the Hindu epic Mahabharata (compiled between 400 BCE to 4th century BCE), where it is associated with Vishnu's avatar Krishna. The gada is depicted in images of Vishnu since c. 200 BCE. While initially unadorned, the size and shape of Kaumodaki vary in depictions. More elaborate design features like flutes and segments were added in depictions of Vishnu's gada. Though the weapon may be depicted as an inanimate gada, Kaumodaki sometimes appears personified as a woman known as Gadadevi or Gadanari in sculptures of Vishnu. Vishnu rests one of his hands on her head, while she herself holds the gada, is seen emerging from it or has the gada carved on her head/crown. The gada, regarded one of the oldest and strongest weapons, is a symbol of Vishnu's powers. Various texts discuss the symbolism of Kaumodaki in Vishnu's iconography. Shankha (Sanskrit: शंख Śaṇkha, pronounced [ˈɕəŋkʰə]) is a conch shell which is of ritualand religious importance in both Hinduism and Buddhism. The shankha is the shell of aspecies of large predatory sea snail, Turbinella pyrum, which lives in the Indian Ocean. In Hinduism, the shankha is a sacred emblem of the Hindu preserver god Vishnu. It is still used as a trumpet in Hindu ritual, and in the past was used as a war trumpet. The shankha is praised in Hindu scriptures as a giver of fame, longevity and prosperity, the cleanser ofsin and the abode of Lakshmi, who is the goddess of wealth and consort of Vishnu. The shankha is displayed in Hindu art in association with Vishnu. As a symbol of water, it is associated with female fertility and serpents (Nāgas). The shankha is the state emblem of the Indian state of Kerala and was also the national emblems of the Indian princely stateof Travancore, and the Kingdom of Kochi. The shankha is one of the eight Buddhist auspicious symbols, the Ashtamangala, and in Buddhism it represents the pervasive sound of the Buddhadharma. In Tibetan Buddhism, it is known as "dung kar". A powder made from the shell material is used in Indian Ayurvedic medicine, primarily as a cure for stomach ailments and for increasing beauty and strength. In the Western world, in the English language, the shell of this species is known as the "divine conch" or the "sacred chank". It may also be simply called a "chank" or conch. The more common form of this shell is known as "left-turning" in a religious context, although scientists would call it "dextral". A very rarely encountered form has reverse coiling which is called "right-turning" in a religious context, but is known as "sinistral" or left-coiling in a scientific context. The Sudarshana Chakra (Sanskrit: सुदर्शन चक्र) is a spinning, disk-like weapon with 108 serrated edges used by the Hindu god Vishnu. The Sudarshana Chakra is generally portrayed on the right rear hand of the four hands of Vishnu, who also holds a shankha (conch shell), a Gada (mace) and a padma (lotus). The Sudarshana Chakra may be depicted as an ayudhapurusha(anthropomorphic form). He is depicted as a fierce form of Vishnu. While the Sudarshana Chakra is depicted as a subordinate figure with Vishnu, in many South Indian Vishnu temples, the Chakra as an ayudhapurusha is worshipped in its own shrine attached to the central temple. According to the Puranas, Sudarshana Chakra is used for the ultimate destruction of an enemy. The depiction of Vishnu with Sudarshana Chakra also means that Vishnu is the keeper-owner of the celestial bodies and heavens. Mohini (Devnagari:मोहिनी, Mohinī) is the only female avatar of the Hindu godVishnu. She is portrayed as a femme fatale, an enchantress, who maddens lovers, sometimes leading them to their doom. Mohini is introduced into the Hindu mythology in the narrative epic of the Mahabharata. Here, she appears as a form of Vishnu, acquires the pot of Amrita (an elixir of immortality) from thieving asuras (demons), and gives it back to the devas(gods), helping them retain their immortality. Many different legends tell of her various exploits and marriages, including union with Shiva. These tales relate, among other things, the birth of the god Shasta and the destruction of Bhasmasura, the ash-demon. Mohini's main modus operandi is to trick or beguile those she encounters. She is worshipped throughout Indian culture, but mainly in Western India, where temples are devoted to her depicted as Mahalasa, the consort ofKhandoba, a regional avatar of Shiva. Radha Krishna (IAST rādhā-kṛṣṇa, Sanskrit राधा कृष्ण) are collectively known within Hinduism as the combination of both the feminine as well as the masculine aspects of God. Krishna is often referred as svayam bhagavan''in Gaudiya Vaishnavism theology and Radha is Krishna's supreme beloved.[1] With Krishna, Radha is acknowledged as the Supreme Goddess, for it is said that she controls Krishna with Her love.[2] It is believed that Krishna enchants the world, but Radha "enchants even Him. Therefore She is the supreme goddess of all. Radha Krishna".[3] While there are much earlier references to the worship of this form of God, it is since Jayadeva Goswami wrote a famous poem ''Gita Govinda in the twelfth century of the Common Era, that the topic of the spiritual love affair between the divine Krishna and his devotee Radha, became a theme celebrated throughout India.[4] It is believed that Krishna has left the circle''of the rasa dance to search for Radha. The Chaitanya school believes that the name and identity of Radha are both revealed and concealed in the verse describing this incident in Bhagavata Purana.[5] It is also believed that Radha is not just one cowherd maiden, but is the origin of all the gopis, or divine personalities that participate in the rasa dance.[6] '''Ayyappan' (also called Sastavu, Manikanṭhan or Sasta) is a Hindu deity who is the son of Harihara, a rigvedic deity fused with both Shiva and Vishnu. He is generally depicted in a yogic posture, wearing a jewel around his neck, hence named Manikandan, Literally meaning "With bell around the neck". By the 20th century, there has been an increase in the number of worshipers of Ayyappan from many different groups, spurred by vast improvements in transport and communication in southern India.[2] Ayyappan's annual festival is a time of pilgrimage for ever-growing numbers of men from throughout South India. The most prominent and famous Ayyappan shrine is the one at Sabarimala, in the hills of Pathanamthitta in Kerala, with over 30 million devotees visiting it every year,[3] making it one of the largest pilgrimage sites in the world. These devotees fast and engage in austerities under the leadership of a Periya Swami (one who has undertaken the pilgrimage to Sabarimala for 18 years) for weeks barefoot and then travel in groups to the shrine for a glimpse of Ayyappan. Bus tickets are hard to obtain for several weeks as masses of elated men, clad in distinctive ritual dhotis of saffron, black and light blue colors, throng public transportation during their trip to the shrine.[4] The name "Sri Ayyappan" is used as a respectful form of address in Malayalam and Sanskrit. The equivalent of Sri is "Thiru" in Tamil. The mantra Swamiye Saranam Ayyappa is translated in English as, "Lord Ayyappa, I seek refuge in you".[5] *Mitra is the reconstructed Proto-Indo-Iranian name of a Indo-Iranian divinity from which the names and some characteristics of Rigvedic Mitrá and Avestan Mithra derive. The names (and occasionally also some characteristics) of these two older figures were subsequently also adopted for other figures: *A vrddhi-derived form of Sanskrit mitra gives Maitreya, the name of a bodhisattva in Buddhist tradition. *In Hellenistic-era Asia Minor, Avestan Mithra was conflated with various local and Greek figures leading to several different variants of Apollo-Helios-Mithras-Hermes-Stilbon. *Via Greek and some Anatolian intermediate, the Avestan theonym also gave rise to Latin Mithras, the principal figure of the first century Roman Mysteries of Mithras (also known as 'Mithraism'). *In Middle Iranian, the Avestan theonym evolved (among other Middle Iranian forms) into Sogdian Miši, Middle Persian andParthian Mihr, and Bactrian Miuro. Aside from Avestan Mithra, these derivative names were also used for: **Greco-Bactrian Mithro, Miiro, Mioro and Miuro, **by the Manichaeans for one of their own deities.[1] *Additionally, the Manichaeans also adopted 'Maitreya' as the name of their "first messenger". EtymologyEdit Both Vedic Mitra and Avestan Mithra derive from an Indo-Iranian common noun *mitra-'', generally reconstructed to have meant "covenant, treaty, agreement, promise." This meaning is preserved in Avestan ''miθra "covenant." In Sanskrit and modern Indo-Aryan languages, mitra means "friend," one of the aspects of bonding and alliance. The Indo-Iranian reconstruction is attributed[2] to Christian Bartholomae,[3] and was subsequently refined by A. Meillet (1907), who suggested derivation from the Proto-Indo-European root *mei "to exchange." A suggested alternative derivation was *meh "to measure" (Gray 1929). Pokorny (IEW 1959) refined Meillet's *mei as "to bind." Combining the root *mei with the "tool suffix" ''-tra-'' "that which causes ..." (also found in man-tra-, "that which causes to think"), then literally means "that which binds," and thus "covenant, treaty, agreement, promise, oath" etc. Pokorny's interpretation also supports "to fasten, strengthen", which may be found in Latin moenia "city wall, fortification", and in an antonymic form, Old English (ge)maere "border, boundary-post". Meillet and Pokorny's "contract" did however have its detractors. Lentz (1964, 1970) refused to accept abstract "contract" for so exalted a divinity and preferred the more religious "piety." Because present-day Sanskrit mitra means "friend," and New Persian mihr means "love" or "friendship," Gonda (1972, 1973) insisted on a Vedic meaning of "friend, friendship," not "contract". Meillet's analysis also "rectified earlier interpretations"[2] that suggested that the Indo-Iranian common noun *mitra-'' had anything to do with the light or the sun. When H. Lommel suggested[4] that such an association was implied in the Younger Avesta (since the 6th century BCE), that too was conclusively dismissed.[5] Today, it is certain that "(al)though Miθra is closely associated with the sun in the Avesta, he is not the sun" and "Vedic Mitra is not either."[2] Old Persian ''Mitra or Miθra - both only attested in a handful of 4th-century BCE inscriptions of Artaxerxes II and III - "is generally admitted be a borrowing from the Avesta,"[6] the genuine Old Persian form being reconstructed as *Miça. (Kent initially suggested Sanskrit[7] but later[6] changed his mind). Middle Iranian myhr (Parthian, also in living Armenian usage) and mihr (Middle Persian), derive from Avestan Mithra. Greek/Latin "Mithras," the focal deity of the Greco-Roman cult of Mithraism is the nominative form of vocative Mithra. In contrast to the original Avestan meaning of "contract" or "covenant" (and still evident in post-Sassanid Middle Persian texts), the Greco-Roman Mithraists probably thought the name meant "mediator." In Plutarch's 1st-century discussion of dualistic theologies, Isis and Osiris (46.7) the Greek historiographer provides the following explanation of the name in his summary of the Zoroastrian religion: Mithra is a meson ("in the middle") between "the good Horomazdes and the evil Aremanius ... and this is why the [http://en.m.wikipedia.org/wiki/Iranian_peoples Pérsai] call the Mediator Mithra". Zaehner[8] attributes this false etymology to a role that Mithra (and the sun!) played in the now extinct branch of Zoroastrianism known as Zurvanism. Indic MitraEdit Main article: Mitra (Vedic) Vedic Mitra is a prominent deity of the Rigveda distinguished by a relationship to Varuna, the protector of rta. Together with Varuna, he counted among the Adityas, a group of solar deities, also in later Vedic texts. Vedic Mitra is the patron divinity of honesty, friendship, contracts and meetings. The first extant record of Indo-Aryan[9] Mitra, in the form mi-it-ra-'', is in the inscribed peace treaty of c. 1400 BC betweenHittites and the Hurrian kingdom of the Mitanni in the area southeast of Lake Van in Asia Minor. There Mitra appears together with four other Indo-Aryan divinities as witnesses and keepers of the pact. Iranian MithraEdit http://en.m.wikipedia.org/wiki/File:Taq-e_Bostan_-_High-relief_of_Ardeshir_II_investiture.jpgMithra (left) in a 4th-century investiture sculpture at Taq-e Bostan in south-western Iran.Main article: Mithra In Zoroastrianism, Mithra is a member of the trinity of ''ahuras, protectors of asha/arta, "truth" or "which is right". Mithra's standard appellation is "of wide pastures" suggesting omnipresence. Mithra is "truth-speaking, ... with a thousand ears, ... with ten thousand eyes, high, with full knowledge, strong, sleepless, and ever awake." (Yasht 10.7). As preserver ofcovenants, Mithra is also protector and keeper of all aspects of interpersonal relationships, such as friendship and love. Related to his position as protector of truth, Mithra is a judge (ratu), ensuring that individuals who break promises or are not righteous (artavan) are not admitted to paradise. As also in Indo-Iranian tradition, Mithra is associated with (the divinity of) the sun but originally distinct from it. Mithra is closely associated with the feminine yazata Aredvi Sura Anahita, the hypostasis of knowledge. Mithra in CommageneEdit http://en.m.wikipedia.org/wiki/File:Mithra%26Antiochus.jpgMithras-Helios, in Phrygian cap with solar rays, with 1st century BCAntiochus I Theos of Commagene. Found at Mount Nemrut, in present-day eastern Turkey. There is a deity Mithra mentioned on monuments in Commagene. According to the archaeologist Maarten Vermaseren, 1st century BC evidence from Commagenedemonstrates the "reverence paid to Mithras" but does not refer to "the mysteries".[10] In the colossal statuary erected by King Antiochus I (69–34 BC) at Mount Nemrut, Mithras is shown beardless, wearing a Phrygian cap,[11][12] and was originally seated on a throne alongside other deities and the king himself.[13] On the back of the thrones there is an inscription in Greek, which includes the name Apollo Mithras Helios in the genitive case (Ἀπόλλωνος Μίθρου Ἡλίου).[14] Vermaseren also reports about a Mithras cult in the 3rd century BC. Fayum.[15] R. D. Barnett has argued that the royal seal of King Saussatar of Mitanni from c. 1450 BC. depicts a tauroctonous Mithras.[16] Buddhist MaitreyaEdit Main article: Maitreya Maitreya is sometimes represented seated on a throne Western-style, and venerated both in Mahāyāna and non-Mahāyāna Buddhism. Some have speculated that inspiration for Maitreya may have come from the ancient Indo-Iranian deity Mithra. The primary comparison between the two characters appears to be the similarity of their names. According to The Religion of the Iranian Peoples, "No one who has studied the Zoroastrian doctrine of the Saoshyants or the coming saviour-prophets can fail to see their resemblance to the future Maitreya.[17] Paul Williams claims that some Zoroastrian ideas like Saoshyant influenced the beliefs about Maitreya, such as "expectations of a heavenly helper, the need to opt for positive righteousness, the future millennium, and universal salvation". Possible objections are that these characteristics are not unique to Zoroastrianism, nor are they necessarily characteristic of the belief in Maitreya. Graeco-Roman MithrasEdit http://en.m.wikipedia.org/wiki/File:0_Relief_repr%C3%A9sentant_Mithra_-_Louvre-Lens_(2).JPGRelief of Roman Mithras, in atauroctony scene.Main article: Mithraic mysteries The name Mithra was adopted by the Greeks and Romans as Mithras, chief figure in themystery religion of Mithraism. At first identified with the Sun-god Helios by the Greeks, thesyncretic Mithra-Helios was transformed into the figure Mithras during the 2nd century BC, probably at Pergamon. This new cult was taken to Rome around the 1st century BC and was dispersed throughout the Roman Empire. Popular among the Roman military, Mithraism was spread as far north as Hadrian's Wall and the Germanic Limes. Dattatreya (Marathi, Sanskrit, Hindi: दत्तात्रेय) (Dattātreya) or Datta is a Hindudeity encompassing the trinity of Brahma, Vishnu and Shiva, collectively known as Trimurti. The name Dattatreya can be divided into two words - "Datta" (meaning given) and "Atreya" referring to the sage Atri, his physical father but in reality Dattatreya was never actually named and therefore is called "Smatrugami" (One who responds instantly when thought of). Dattatreya is verily the personification of the Maha Sankalpa (who is not different from Aadi Para Shakti) who led to the form of Aadi Para Shakti, and the Brahma Yoni from which the Trimutis and the Trishaktis Emerged. Dattatreya is verily Para Brahman who is worshiped as Sriman Narayana by Vaishnavas, Parameshwara by Shaivas, and as Aadi Parashakti by Smartas and Shaktas. Dattatreya was the Guru of Subramanya (Muruga) to whom he Preached the Avadhoota Gita. Dattatreya initiated Parashurama into Tripura Rahasya. Dattatreya helped Brahma regain the knowledge of Vedas that he lost when he created Avidya. And was the Guru of King Yadu, Prahlada, Kartaveeryarjuna, Yogini Madalasa, and many others. Dattatreya roams in the cosmos in the form of an Avadhoota where Ava means Parabrahma and Dhoota means Messenger therefore Avadhoota meaning Parabrahma Himself who comes as a messenger. But in reality Dattatreya is verily the cause for which Avadhootas incarnate and merge into Him. Various Hindu sects worship him differently.Though Dattatreya is considered a form of all the three deities, he is especially considered an avatar of Vishnu, while his siblings the moon-god Chandra and the sage Durvasa are regarded forms of Brahma and Shiva respectively.3 However, In the Nath tradition, Dattatreya is recognized as an Avatar or incarnation ofShiva and as the Adi-Guru (First Teacher) of the Adinath Sampradaya of the Nathas. Dattatreya was at first a "Lord of Yoga" exhibiting distinctly Tantric traits,[1][2] he is approached more as a benevolent god than as a teacher of the highest essence of Indian thought. However, spiritual seekers pray to this Supreme Teacher for knowledge of the Absolute Truth. Hindu theology, credits Dattatreya as an incarnation of Vishnu and the author of the Tripura Rahasya given to Parasurama, a treatise on Advaita Vedanta. He is specially worshipped on his birthday, Datta Jayanti. Dhanvantari (Sanskrit: धन्वन्तरि) is an Avatar of Vishnu from the Hindu tradition. He appears in the Vedas and Puranas as the physician of the gods (devas), and the god ofAyurvedic medicine. It is common practice in Hinduism for worshipers to pray to Dhanvantari seeking his blessings for sound health for themselves and/or others, especially on Dhanteras. Jagannath (or Jagannatha) meaning "Lord of the Universe", is a deity worshipped by Hindus, mainly in the Indian states of Odisha, Chhattisgarh,West Bengal, Jharkhand, Bihar, Assam, Manipur and Tripura[1] and by Hindus in Bangladesh. Jagannath is considered a form of Vishnu[2] or hisavatar Krishna by the Hindus. Jagannath is worshipped as part of a triad on the "Ratnavedi" (jewelled platform) along with his brother Balabhadraand sister Subhadra. The icon of Jagannath is a carved and decorated wooden stump with large round eyes and with stumps as hands, with the conspicuous absence of legs. The worship procedures, practices, sacraments and rituals of Jagannath do not conform with those of classical Hinduism.[3] It is made of wood, which is an exception to common Hindu iconographic deities of metal or stone.[4] The origin and evolution of Jagannath worship, as well asiconography, is unclear and has been subject to intense academic debate. Jagannath lacks a clear vedic reference and is also not a member of the traditional Dashavatara concept or the classical Hindu pantheon,[5] though in certain Oriya literary creations, Jagannath has been treated as the Ninth avatar, by substituting Buddha.[6] Jagannath considered as a form of the Hindu God Vishnu, is non-sectarian[7][8][9] and has not been associated with any particular denomination of Hinduism in entirety, though there are several common aspects with Vaishnavism, Saivism, Shaktism, Smartism, as well as withBuddhism and Jainism. The oldest and most famous Jagannath deity is established in Puri. Thetemple of Jagannath in Puri is regarded as one of the Char Dham (sacred Hindu pilgrimage places) in India.[10] The most famous festival related to Jagannath is the Ratha yatra, where Jagannath, along with the other two associated deities, comes out of the Garbhagriha of the chief temple (Bada Deula). They are transported to the Gundicha Temple(located at a distance of nearly 3 kilometres (1.9 mi)), in three massive wooden chariots drawn by devotees. Coinciding with the Rath Yatra festival at Puri, similar processions are organized at Jagannath temples throughout the world. Swaminarayan (Gujarati: સ્વામિનારાયણ, Devanagari: स्वामिनारायण, IAST:Svāmīnārāyaṇa) (3 April 1781 – 1 June 1830), also known as Sahajanand Swami, is the central figure in a modern sect of Hinduism known as theSwaminarayan Hinduism, a form of Vaishnavism.[2] Swaminarayan was born Ghanshyam Pande in Chhapaiya, Uttar Pradesh, India in 1781. In 1792, he began a seven year pilgrimage across India, adopting the name''Nilkanth Varni''. He settled in the state of Gujarat around 1799. In 1800, he was initiated into the Uddhav Sampraday by his guru, Ramanand Swami, and was given the name Sahajanand Swami. In 1802, his guru handed over the leadership of the Uddhav Sampraday to him before his death. Sahajanand Swami held a gathering and taught the Swaminarayan mantra. From this point onwards, he was known as Swaminarayan and within the sect, he is regarded as an incarnation of God, Purushottama, or is venerated as an incarnation of Narayana from the Nara-Narayana deity pair by his followers. The Uddhav Sampraday became known as the''Swaminarayan Sampraday. Swaminarayan developed a good relationship with the British Colonial Government. He had followers not only from Hindu denominations, but also from Islam and Zoroastrianism. He built six temples in his lifetime and appointed 500 paramhansas to spread his philosophy. In 1826, Swaminarayan wrote the Shikshapatri, a book of social principles. He died on 1 June 1830 and was cremated according to Hindu rites in Gadhada, Gujarat. Before his death, Swaminarayan appointed his adopted nephews as acharyas to head the two dioceses of Swaminarayan Sampraday. Swaminarayan is also remembered within the sect for undertaking reforms for women and the poor, performing ''yagnas or fire sacrifices on a large scale as well as performing miracles. Swaminarayan had an estimated 1.8 million followers when he died. By 2007, he had an estimated of 20 million followers.[3] Category:Blog posts